Enochian Temples: A Ritual for the Consecration of the Temple
of the Fire Tablet.

by Benjamin Rowe

Introduction

This ritual consecration is to be used with an astral Temple built
according to the plan described in the chapbook Enochian Temples
and the supplemental paper titled The Lower Temple.
Readers unfamiliar with the Temple system and its symbolism should
obtain and study those documents before making use of the ritual
presented here.

This current ritual is divided into five parts, the first including
a general invocation of the aspect of God ruling the Enochian
system, a general invocation of the element of Fire, and an invocation
and consecration of those parts of the Temple derived from the
Great Cross of the Fire Tablet. This is followed by four sections
for consecration of the parts of the Temple built from the Lesser
Angles. Once the Temple has been built and fully charged, each
section can be used independently for invocation of the forces
it refers to. Further details will be mentioned in the "Symbols
and Visualizations" section.

In any ritual of this length, ninety percent of its effectiveness
is in the preparation beforehand. At the least, the magician should
be thoroughly familiar with the design of the Temple, and able
to maintain an unwavering image of it in his astral vision throughout
the work. The power of the work will increase greatly if the magician
takes the time to memorize the Keys and the other words, gestures,
and visualizations and rehearses them several times before using
the ritual with full invocatory intent. One can not expect the
Enochian entities to appreciate a poorly-rehearsed ritual; no
more than actors can expect an audience to appreciate a play if
they must continually stop to look up their lines.

Since the work makes use of the powerful Enochian names, it is
to be expected that some response may be produced even during
rehearsals. These effects should be neither rejected nor encouraged,
but simply disregarded until the practice session is concluded.

The Words And Gestures

0. The place of the working is astral. The area should be seen
as a flat, empty plain, on which are inscribed four tangent circles,
representing the four elements in the quarters, with a fifth circle
in the middle intersecting the centers of all the others. From
a height, these five circles can be seen to be within the central
circle of a huge Enochian sigil of Fire, enscribed on the plain
in the appropriate colors. The sky is vermilion, the plain itself
of a deeper red with flashing streaks of orange-red and gold.

The Consecration of the Hall of the Gods.

1. Banish using the pentagram and hexagram rituals, or the Greater
Ritual of the Pentagram alone.

2. Take the cup of purifying water, and sprinkle it to the four
quarters, beginning with the south, saying, "From the waters
of Nuit did all things arise. In the waters of Nuit do all things
live and have their being. To the waters of Nuit shall all things
return." The magician shall lastly sprinkle himself with
the waters.

3. Take the flame of consecrating fire, and cast it towards the
four quarters, saying, "The fires of Had did stir the waters,
raising all things to appearance. The fires of Had move all things
in their courses. In the fires of Had is the universe destroyed."
Lastly the magician shall gesture towards himself with the flame.

4. Move to the center of the circle of working, and face the south,
saying, "As Heru-Ra-Ha do I stand in the midst of their union."

5. Face the east, and perform the exordium:

"O, Most Just God, who has made the tablets to appear for
the eyes of men! Blessed be ye in the eyes of those greater creators
who see us both together. Ye who have taken the world, and divided
it into its several parts, and given each a name and number. Blessed
be ye in the eyes of all creators!

"Give to all of your light, Iad Balt. Give to all of your
light, so that men may walk with their brothers the gods.

"Come ye, o creator-god, bless this one who in his own creations
is your Will incarnate. Be unto me as the light in the soul. Be
unto me as the comfort of earth. Be unto me as the gods of livingness
and breath within me.

"Come ye, come ye, come ye, o creator-god, and bless and
aid this man who is your disciple in the arts!"

6. Vibrate the first Enochian Key, invoking the God-name BITOM
from the Tablet of Union.

7. Perform a preliminary invocation of the element Fire. The G.D.
"Opening of the Temple in the Grade of 4=7" keeps the
appropriate mood:

Sign of Thoum-aesh-neith.

Knock 333-1-333.

Say: "Let us adore the Lord and King of Fire!"

"IHVH TzBAOTh! Blessed by thou! The Leader of Armies is Thy
Name!"

Invoking pentagram of Spirit.

"AHIH, AGLA, BITOM!"

Invoking pentagram of Fire.

"ALHIM, IHVH TzBAOTh!"

Sign of Leo with the Fire wand.

"In the name of MIKAL, archangel of Fire, Spirits of Fire,
adore your creator!

Sign of the equal-armed cross.

"In the Names and the Letters of the Great Southern Quadrangle,
Spirits of Fire, adore your creator!"

"In the Name of EDLPRNAA, Great King of the South, Spirits
of Fire, adore your creator!"

"In the Name of IHVH TzBAOTh, I declare that the Spirits
of Fire have been duly invoked!"

Knock 333-1-333.

8. Follow the "Opening of the Temple" with the Greater
Ritual of the Pentagram for the element of Fire. At the end of
the ritual, continue by saying:

"From the light have I called you down into darkness, o you
Gods of Flame. Let that greater Light come with you, and bless
this Temple of Fire that I build here. By the sacred Name BITOM
do I call the Spirit of Fire to come in attendance on the consecration
of this Temple."

9. Vibrate the sixth Enochian Key.

10. Move to the South side of the circle, and stand in the Sign
of the Enterer.

"OIP TEAA PDOCE, banner on the heights of the Temple! Sphere
of Nuit mirrored in the element of Fire! In whom the Archer, the
Lion, and the Ram keep their triune truce! Let the light flow
in from above, and let it illuminate the King's abode in all its
brilliance and flashing glory!"

Perform the sign of Harpocrates.

11. Move to the north of the circle, and stand facing south. Draw
the hexagram of Sol at the center of the circle.

"EDLPRNAA, thou mighty King of the Tablet of Fire! Show before
men that shower of brilliance, that leaping changeful light that
is yours! At the peak of the temple do thou stand, lighting the
Temple both within and without! Thou art a Burning Sun to the
wicked, and a Flame of Hope to the Righteous. Come thou, EDLPRNAA,
burn in the heart of the temple as the soul burns in the heart
of man."

12. "Seniors of Fire, I invoke you! You, who are the cross
become the star become the wheel! You, who are the comfort of
man and the directors of Fire within man's realm! You, who support
the roof of the Temple, and sit upon your seats within the upper
hall, changing the heat of the sun into the Waters of Life for
man to drink! Your waters hide the core of the Temple, yet they
reveal its truths in their flowing, rippling passage."

"Hear me, and come unto this temple in your power, you Seniors
of Fire! Be as a sweet wine for the mouths of the priests and
worshipers!"

Go to the north-northwest edge of the circle, and draw the hexagram
of Jupiter before invoking ADOEOET. Move from there clockwise
around the circle in 60- degree intervals, and draw the appropriate
hexagram for each Senior as "he" or "she"
is invoked.

"Hear me, ADOEOET, Fire of Jove, Lesser King who binds all
together!

"Hear me, ALNDVOD, coolly flaming mother, brilliance of night!

"Hear me, AAPDOCE, priestess burning with the Fires of Love!

"Hear me, ARINNAP, you who strain at your limits!

"Hear me, ANODOIN, gay, flashing, childlike in your quickness!

"Hear me, AAETPIO, consummate warrior, Spear of the Gods!

"Come all ye, and visit this Temple! Make for it a sturdy
roof, and dwell therein as the Waters of the Gods, Life extended
and given Form."

13. Move to the center of the circle.

"The Hall of the Gods within the Temple of Fire has been
duly consecrated, and the Lives of the Gods dwell therein. Let
them ever give to the man in the lower Temple that Light which
is theirs, that he might come to know himself as one of them."

The Consecration of the Fiery Lesser Angle

14. The magician should stand in the center of the Temple, and
should expand his astral body to the extent that his top-of-the-head
chakra is contiguous with the sphere of the Three Names, and his
spinal column with the beam emanating downwards from the sphere.
Face the southeast.

15. Vibrate the Sixth Enochian Key again.

16. "Let there be light, o you Flames of Glory that shine
in the Lesser Angle of Fire!

"Purified, rarified, doubling upon yourselves in your movement,
you flash about the Temple in a moment.

"The Life of Sol is your source!

"The Life of Man is your guide!

"Flashing, flaming, bursting the bonds of matter!

"None can say whence you go, if they know your power!

"None can know your power if they know whence you go!

"Beginning of all, and end of all!

"Mediators of all action!"

17. "By the powers of RZIONR, minister of the greater gods,
do I call you forth!

"By the powers of NRZFM, minister of those lesser gods that
are the souls of men, do I bind you to my purpose!

"Come forth, you powers of Fire, from the heart of Fire,
and fill this Temple with light!"

18. "Terrible is the Guardian of the Fiery Lesser Angle,
a pillar of flame to strike fear into the hearts of the unknowing,
and to call them to Judgement! Yet to the knowing is he a pillar
of righteousness, his feet upon the Earth, and his head supporting
the heavens within the Angle.

"I call him by his four names!

"ZIZA!

"IZAZ!

"ZAZI!

"AZIZ!

"Come forth, o Kerub of Fire of Fire, in your might, and
support and guard this Temple of Fire!"

"Yet this pillar of terrible force is leavened by the spirit,
and made also to be a teacher of men, awakening them from the
dream of matter to knowledge of their souls. Hear the names of
your spirit, o Kerub, and cloak yourself in the light of the gods!

"BZIZA!

"BIZAZ!

"BZAZI!

"BAZIZ!

19. "Grails of living light are the angels of the Fiery Lesser
Angle, vessels of purity uncovered before the eyes of men, that
they might be drawn to the glory of God. Many are they who have
drunk unknowing of these vessels, seeking only power over matter
or their fellow men. Yet having partaken of these vessels are
they tied to God, will they or not. And all their actions after
come to naught, save only those that bring them closer to the
hidden heart of the Temple.

"Come, o Vessels of God, and take your place within the Angle
of Fire as I call upon your names:

"You who are ADRE openly, and ADIRE in the secret heart of
God, enter this Temple and stand with your brothers."

"You who are SISP openly, and SIOSP in the secret heart of
God, enter this Temple and stand with your brothers."

"You who are PALI openly, and PANLI in the secret heart of
God, enter this Temple and stand with your brothers."

"You who are ACAR openly, and ACRAR in the secret heart of
God, enter this Temple and stand with your brothers."

20. "By the power of the God Most High, by his three names
OIP TEAA PDOCE, I declare that the Lesser Angle of Fire has been
established in the Temple of Fire."

The Consecration of the Watery Lesser Angle

21. Follow point 14, except face northeast.

22. Vibrate the Seventeenth Enochian Key.

23. "Let creation flow forth, o you Flames that spill about
the Lesser Angle of Water!

"Action sustained, force squared and extended!

"Waves upon the face of the void!

"Fire reflected upon itself to become concentrated force!

"Essence of connection and relationship!"

24. "By the powers of VADALI, minister of the greater gods,
do I call you forth!

"By the powers of OBAVA, minister of the lesser gods that
are the souls of men, I bind you to my purpose!

"Come forth, you powers of Water within the heart of Fire,
and fill this Temple with light!"

25. "Terrible is the Guardian of the Watery Lesser Angle,
a pillar of flame to strike fear into the hearts of the unknowing,
and to call them to Judgement! Yet to the knowing is he a pillar
of righteousness, his feet upon the Earth, and his head supporting
the heavens within the Angle.

"I call him by his four names!

"ANAA!

"NAAA!

"AAAN!

"AANA!

"Come forth, o Kerub of Water of Fire, in your might, and
support and guard this Temple of Fire!"

"Yet this pillar of terrible force is leavened by the spirit,
and made also to be a teacher of men, awakening them from the
dream of matter to knowledge of their souls. Hear the names of
your spirit, o Kerub, and cloak yourself in the light of the gods!

"BANAA!

"BNAAA!

"BAAAN!

"BAANA!

26. "Grails of saving blood are the angels of the Watery
Lesser Angle, vessels of purity uncovered before the eyes of men,
that they might be drawn to the glory of God. Many are they who
have drunk unknowing of these vessels, seeking only power over
matter or their fellow men. Yet having partaken of these vessels
are they tied to God, will they or not. And all their actions
after come to naught, save only those that bring them closer to
the hidden heart of the Temple.

"Come, o Vessels of God, and take your place within the Angle
of Fire as I call upon your names:

"You who are GMNM openly, and GMDNM in the secret heart of
God, enter this Temple and stand with your brothers."

"You who are ECOP openly, and ECAOP in the secret heart of
God, enter this Temple and stand with your brothers."

"You who are AMOX openly, and AMLOX in the secret heart of
God, enter this Temple and stand with your brothers."

"You who are BRAP openly, and BRIAP in the secret heart of
God, enter this Temple and stand with your brothers."

27. "By the power of the God Most High, by his three names
OIP TEAA PDOCE, I declare that the Lesser Angle of Water has been
established in the Temple of Fire."

Consecration of the Lesser Angle of Air

28. Follow point 14, except face northwest.

29. Vibrate the Sixteenth Enochian Key.

30. "Let the Fires take form, o you Flames that leap and
turn in the Lesser Angle of Air!

"You whose god is a sword of conquest, whose house is a place
of justice in action!

"Who know the parts of the world, cleaving them in twain,
and causing them to cleave to each other.

"Swift messengers, linking Will with Thought, and Thought
with Action!

31. Invoke the God-names of the Lesser Angle as in points 17 and
24, but using the names NOALMR and OLOAG.

32. Invoke the Kerubic Angel(s) as in point 18, but replacing
the first set of names with DOPA, OPAD, PADO, ADOP. Replace the
second set of names with BDOPA, BOPAD, BPADO, BADOP.

33. Invoke the servient angels as in point 19, substituting "Grails
of liberating Will" at the beginning of the section, and
replacing each pair of names with these:

OPMN OPAMN
APST APLST
SCIO SCMIO
VASG VARSG

34. Repeat all of point 20, changing the name of the Lesser Angle.

Consecration of the Lesser Angle of Earth

35. Follow point 14, except face southwest.

36. Vibrate the Eighteenth Enochian Key.

37. "Let the Fire become manifest, o you Flames that glow
in the Lesser Angle of Earth!

"You whose god is unmeasurable joy brought into matter!

"Who are a window into the heavens, a gate of return for
those who have traveled the outward path!

"Fire rising from the center of the world, a comforting heat
to maintain the life upon her!"

38. Invoke the God-names of the Lesser Angle as in point 17, but
using the names VOLXDO and SIODA.

39. Invoke the Kerubic Angel(s) as in point 18, replacing the
first set of names with PSAC, SACP, ACPS, CPSA. Replace the second
set of names with BPSAC, BSACP, BACPS, BCPSA.

40. Invoke the servient angels as in point 19, substituting "Grails
of God's fulfillment" at the beginning of the section, and
replacing each pair of names with these:

DATT DALTT
DIOM DIXOM
OOPZ OODPZ
RGAN RGOAN

41. Repeat point 20, changing the name of the Lesser Angle.

The Visualizations and Symbols

0. The four circles should be placed to follow the placement of
the elements in the Great Tablet that combines the four elemental
tablets. That is, fire = southeast, earth = southwest, air = northwest,
water = northeast. The fifth central circle is spirit. The actual
circle of working encompasses all these and is tangent to the
four outer circles. The interior area of the circle of working
is colored red, in contrast to the bright green of the immediate
exterior, which is the color of the central circle of the large
Fire Sigil.

An idea of the appropriate colors for the land and sky can be
achieved by study of the photographs sent back from Mars by the
NASA space probe.

The Temple is composed of all the elements, though in the present
case the forces of the element of Fire are dominant. So the material
out of which it is made, represented by the ground on which it
is built, must contain all the elements. The five circles affirm
that this is the case. The red color of the circle of working
shows that the magician is here concerned with the element and
sub- elements of Fire.

The Consecration of the Hall of the Gods.

The magician may find that he lacks the time to perform a consecration
of all four Lesser Angles of the Temple in a single ceremony.
The Lesser Angles may be consecrated in separate rituals, but
if this is done, this present section of the ritual should be
performed in each of those rituals. This section can also be used
as a stand-alone ritual for the invocation of the forces of the
macrocosm within the element of Fire.

The course of this ritual is hierarchical, going from the extremely
general to the extremely specific. The magician is attempting
to bring the force of the whole universe into the building of
the Temple.

2-4. In the preliminary purification and blessing of the area
of work, the magician seeks to unite himself with the two extremes
of being, Nuit and Hadit. He affirms their pervasive presence,
both internal and external, in his gestures of Water and Fire.

In point 2, Nuit is visualized as Infinite Space, the Ain Soph,
filled with potential energy ready to be directed by the Will.
The darkness of space is not because of its emptiness, but because
its energy is at a rate of vibration beyond the visible range.
It surrounds the area of working in all directions.

Nuit is also that which the phenomenologists have framed in the
word "horizon". No matter how far we can see, there
is always something beyond the range of our vision. No matter
how well we know an object, it is still capable of giving us an
infinite number of new sense impressions. No matter how much we
experience, there is always more to experience. No matter how
much we know, there is always more to be known. No matter how
big we are, we are always within a space that is larger than ourselves.
Nuit is that infinity of possibilities out of which comes the
events that we actually experience.

The potential energy of Nuit is stirred into activity by the action
of Hadit. Being a dimensionless point, he is without observable
characteristics and thus is an expression of the AIN, nothing.
He is "not extended", or "not, extended".

Yet at the same time, he says "I am the flame that burns
in every heart of man, and in the core of every star. I am Life,
and the giver of Life, yet therefore is knowledge of me the knowledge
of death." And he continues in the next verse of Liber AL:
"I am the Magician and the Exorcist. I am the axle of the
wheel and the cube in the circle. 'Come unto me' is a foolish
word: for it is I that go."

While nothing in himself, it is his existence that stirs all things
into activity, and determines the types of activity expressed
by any given thing or person. It is his withdrawal that causes
existence to cease; not only on the human level of existence,
the mesocosm, but in the microcosm of sub-atomic phenomena and
the macrocosm of stellar phenomena as well.

No matter how far into ourselves we explore, we can never discover
Hadit as something which can be observed. This is because it is
him in us that is doing the exploring. That which sees can never
see itself, but only its own outward projection. He remains as
unknown as that which lies beyond the horizon of Nuit. Yet the
latter can eventually be known, by expanding the radius of the
horizon, while that which sees remains a perpetual mystery.

During the initial consecration with fire, Hadit should be seen
as a dimensionless point residing within the heart, but projecting
fiery force outwards in all directions. The magician should feel
his aura to be filled to near-bursting with a golden- white light.
Ideally, he should become unconscious of the physical body for
a while, aware only of the spherical body of light. The 2nd formula
of Clavis Rei Primae of the Aurum Solis cult can be used to charge
the aura with force at this point in the ceremony.

Next, the force accumulated in the aura should be seen exploding
outwards into the universe in all directions, while at the same
time a spherical wave of more water-like energies should be seen
coming inwards to the magician from infinity. The two wavefronts
crash together in the middle distance, and their merger fills
the universe with nova-bright flashing sparks of every imaginable
color, each giving off a feeling of ecstatic triumph. Thus the
Ain Soph Aur, the limitless light, which is Heru-Ra-Ha, is formed
from the union of the two infinities, and the perceptible universe
is created. The magician then draws in this light and forms it
into the god-form of Heru-Ra-Ha around himself, positioning himself
in the figure's heart. The god should be a gigantic figure, large
enough to use planets and stars for stepping stones. As the magician
speaks the words of point 4, he projects his consciousness into
the god-form.

5. Between the infinities of Nuit and Hadit is an infinite cosmos,
filled with creative beings. Man is the type of creative being
closest to the microcosmic end of the scale. Going on in the macrocosmic
direction we discover an unending multitude of other beings, whose
spheres of creative action become more and more inclusive as we
proceed. Here we invoke that creator who perfected the aspect
of existence embodied in the Enochian system of magick. And we
call upon that yet higher being who is God to this creator to
bless him for his works.

The nature of his creation is then described, and praised for
its beauty and perfection, while recognizing that there are other
aspects of existence beyond those embodied in his creation. In
an infinite universe, it is impossible to describe all aspects
of existence within any particular system.

The magician then asserts that men are also creative gods, within
their own spheres of activity. He calls upon the God of the Tablets
to lend his force to the task of raising men to their rightful
place in the hierarchy of creators.

Finally the magician asserts his own power as a creator, whose
work is united with that of the God of the Tablets. He asks that
god to bless his work in each of the five elemental modes.

The language of this section was provided to the author by some
of the non- incarnate mages associated with the Enochian system,
and reflects their own view of existence. It is intended as a
general exordium to be performed before working with any of the
Tablets, not just with the Tablet of Fire.

6. Having identified himself with the God of the Tablets, the
magician now speaks as that god in reciting the First Key of the
Enochian rituals, calling Spirit of Fire to fill the place of
working and maintain the balance of the elements during the rest
of the ritual. A white light tinged with orange-scarlet should
be seen filling the circle at the end of the invocation.

7. Having set the stage, we now narrow our focus to include only
the element of Fire. The use of the G.D. invocation in this point
is a matter of convenience. The invocation is relatively short,
and its language is consistent in style with the rest of the ceremony.
The magician should feel free to substitute other language as
genius dictates.

8. With this point, the preliminaries are over, and we begin the
construction of the Temple. The magician should be familiar with
the form and symbolism of the Temple, and able to maintain a visualization
of it without effort. The structure of the Temple should be maintained
in the astral vision throughout the rest of the ceremony. At first,
it should appear just as a skeleton of itself. As each force of
the Tablet is invoked, the corresponding part of the Temple should
begin to glow with the appropriate color. The Temple should be
large enough so that each pillar is positioned at the center of
one of the outer four circles in the area of working. When the
magician recites the sentence beginning "From the light...",
the fire of the sky above the area of working should be visualized
descending to the plain, leaving behind a starry night sky.

10. The Three Names of God and the Elemental King reflect Nuit
and Hadit on a slightly smaller scale. The Names of God are connected
with the signs of the Zodiac, which are the manifestation of Nuit
in time and space. In this particular case, OIP = Sagittarius,
TEAA = Leo, and PDOCE = Aries. The symbolic figures of the signs
should be seen against the backdrop of the stars, at the points
of an equilateral triangle around the work area. The magician
should attempt to get a sense of vast distances between himself
and these figures, so vast that the width of the Solar system
is pinhead-sized by comparison.

As the sign of Harpocrates is performed, beams of light spear
inward from these figures to strike the sphere of three rings
at the peak of the Temple. Each ring should glow in the color
of its corresponding sign, and there should be a sense of the
forces spinning around the circumference of each ring. The rings
kindle into flame, and the light of that flame flows outward again
to the stars, and inward, filling the sphere with energy under
great pressure.

11. The Elemental King is Hadit reflected in Sol. In his higher
aspect, as the initiating Life of the Solar system, the "central
spiritual sun", he is a point of intensely concentrated energy
at the center of the Sphere of the Three Names. As the first three
sentences of the paragraph are spoken, the energy within the sphere
all collapses into the center, where it kindles a flaming point
that immediately becomes self-sustaining, drawing further energy
out of itself rather than from the continuing infall from the
signs.

As the last two sentences are spoken, a spear of intensely radiating
light bursts downward into the Temple to its floor, illuminating
the entire area of work.

12. Where the King is Atziluthic, and therefore of a fiery nature,
the Seniors are Briatic, and therefore Watery. As the planets,
astrologically, embody aspects of the Sun's force, so the Seniors
embody aspects of the King's power, and each relates to a particular
planet.

"The cross become the star become the wheel" refers
to the tranformation of the four-armed Central Cross of the two-dimensional
Tablet into the six-spoked star of the three-dimensional Temple,
and thence into the circular curtain around the Temple.

A telesmatic image for each of the Seniors should be devised under
the guidance of magician's own genius, and visualized as each
Senior is invoked. He should then see a flow of force from that
image into the Senior's arm of the Temple roof. After all the
Seniors have been invoked, a flow of vermillion liquid fire should
be visualized flowing outward between the arms of the roof and
falling in a circular curtain around the temple. The circle described
by this curtain is identical with the central circle of the area
of work.

13. The completion of this section of the consecration is confirmed
with an appropriate speech.

The Consecration of the Lesser Angle of Fire

14 - 15. In dealing with the lesser angles, the magician acts
as the representative or minister of the higher powers embodied
in the Great Central Cross of the Tablet. He shows his position
by identifying his body with the visible symbols of these powers
in the Temple.

16. The lesser angle of Fire represents the Element in its purest,
most refined state. In the Enochian system, the element of Fire
is "the secret life of all things". Thus it takes on
some characteristics that are normally ascribed to Spirit. In
the physical world, Fire is energy, and the purest form of energy
is the photon, the only particle in which the quality of mass
is completely absent. This section of the ritual is a celebration
of Fire of Fire in terms of life and light. The first sentence
recalls the biblical "Iehi Aur" or "Fiat Lux",
the first action of God in creating the world. It also reminds
us that in the creation-mythos fostered by modern physics, nothing
except photons existed in the first few moments after the Big
Bang. "Flames of Glory" echoes the Enochian word "Ialprg",
which is also translated as "God-flame". Thus Fire of
Fire is identified with the energy of the Creator in three different
myth systems. The second sentence celebrates some of the characteristics
of the lesser angle. "Purified" because there is no
intermixture of other elements in this angle. "Rarified"
because Fire is the subtlest of the elements. "Doubling upon
yourselves" because both the primary and secondary attributes
of the angle are Fiery. "Movement" is a primary quality
of Fire. The third sentence reminds us that Sol is either directly
or indirectly the source of all life and energy within the ecologic
economy of the planet Earth. The only exception to this, the radioactive
elements, are still the products of other stellar beings. The
Life or Soul of man is the guide of light in several ways. Spiritually,
because Man is the mesocosm, the mediator between spirit and matter,
and thus directs the action of spiritual light in relation to
the lower kingdoms of nature. Physically, because Man is the only
embodied creature who is capable of willfully directing the use
of energy. The final five sentences celebrate the characteristics
of physical light in the quantum-mechanical view of the universe.
"Bursting the bonds..." reflects the fact that photons
are the means by which one physical element changes into another.
The next two sentences recall the Heisenberg Uncertainty Principle.
"Beginning of all..." reminds us that photons were the
first particles to appear in the Big Bang mythos, and will be
the only particles remaining in the Big Crunch with which the
physicists claim the universe will end. Photons are mediators
of action because all use of physical force is actually a transference
of photons from the actor to the thing acted upon.

17. The energies of the lesser angle are called forth by the power
of the god- names of six and five letters. The combination of
these two names in the sephirotic cross of the angle represents
the power of Tiphereth with respect to the lesser angle. When
the magician is identified with the column of fire in the center
of the Temple, the six Seniors radiate outwards at the level of
the throat chakra, and the four sephirotic crosses surround him
at the level of the heart chakra. As the god-names of the angle
are vibrated, the cross should be visualized in its horizontal
position over the lesser angle, and the summoned energies should
project out from the magician's heart to strike the Kether square
of the cross and fill the whole cross with force.

18. A telesmatic image for the Kerubic angel should be devised
that is appropriate to the magician's accustomed symbol-system.
The angel's image should be seen standing within the pillar. As
the names of the Kerub are invoked, there should be a sense that
the pillar is being filled with a force that is unconquerable,
a fierce strength which no power on earth or in heaven can move
from its appointed place and duties. As the Archangelic names
(those beginning with the letter "B" are invoked, this
fierceness is softened, mitigated by a sun-like radiance, and
a nimbus of etherial light begins to glow around the pillar.

19. The "servient" angels of the tablets are a trap
for the unwary, a trap that can not be avoided if they are used
at all. Their powers are oriented towards the Earth, towards manifest
events, a promise of power displayed for those who seek power.
Their surface appearance is "elemental" in the medieval
use of that term -- natural powers having no connection to the
spirit, no soul. But those powers are only the bait on the hook,
encouraging the unaware person to bite so that he may be drawn
up into the hands of the fishermen. Each servient angel has a
secret nature, represented by the fifth letter added in the second
forms of their names. This secret nature is the power of the macrocosm,
represented in the Lesser Angle by the god-name of six letters,
from which the additional letters come. This power operates constantly
in the microcosm, even when it is unperceived. But by invoking
the servient angels for mundane or non-spiritual uses, the magician
opens a channel by which the macrocosmic forces can work on him
in concentration rather than being hidden behind the elemental
surface appearance of existence. The action of these forces twists
the events of life in such a way that the person inevitably becomes
committed to the path of initiation. Efforts in other directions
become subject to inexplicable failures, interventions of "chance"
events that frustrate the person's intentions, leaving only one
path of successful action open. Those who are making the effort
to build a Temple from one of the Tablets are most likely already
committed to the Great Work, and so will not notice any particular
effects of this trap in their lives.

20. The consecration of the Lesser Angle ends with a re-invocation
of the highest forces of the Tablet, generating a return current
for the flow of force into the Lesser Angle. Consecration of the
other Lesser Angles The rituals for the remaining Lesser Angles
are for the most part the same as the Fiery Lesser Angle. Only
the Key used, and the introductory recitation of the powers of
the angle changes significantly. The invocations of the God-names
of six and five letters, the Kerubic Angels, and the Servient
Angels contain only minor changes in words specific to each angle.
Watery Lesser Angle

23. The first "Heh" of IHVH is associated both with
Water and with the Briatic or Creative world, so the commemoration
of the powers of the Lesser Angle begins "Let creation flow
forth...". In our metaphor relating elemental fire to physical
energy, this lesser angle represents the wave aspects of light.
The quanta of the Fiery Lesser Angle were essentially one-dimensional,
as close to a geometric point as exists in nature. In contrast,
the wave aspect of light only appears when light is considered
within a framework of several dimensions. The purest conception
of the wave aspect needs only two dimensions for description.
But as photons move through space they generate a rotating magnetic
field around themselves, which forms a spiral in three dimensions.
The description of the angle's energies as "force squared
and extended" reflects this in a transformation to two dimensions
through the process of squaring, then into three dimensions by
movement at some angle to the plane. The fourth dimension of time
is present in the phrase "Action sustained", which also
commemorates the function of Water as a receiver and preserver
of the fiery impulse. The line "Waves upon the face of the
void", states the result of the processes of the previous
line. It also reflects a conception common to both physics and
some metaphysical systems, in which existence is considered as
vibratory movement taking place on or in a substratum whose qualities
are unknowable, and therefore "void". "Fire reflected
upon itself...." refers to another quality of water, reflection
or reversal. "...concentrated force" refers to the seventeenth
Key, in which the god of the Lesser Angle is named "Vonpovnph"
a contraction of "Vonpho-vonph" meaning "Wrath
in wrath", its form and meaning suggesting concentration
of force. Energy exchange is the means by which different objects
in a system interact and affect one another. The "connectedness"
or degree of relationship between such objects can to a certain
extent be defined by the amount and types of energy that move
between them. Hence the final line in this section.

Airy Lesser Angle

30. Air is Vav of IHVH, and the Yetziratic or Formative world.
But "formative" might be better translated as "formulative".
Air is Mind, Intelligence, and (on a lower level) Intellect, the
quality in man and god that separates undifferentiated sense-impressions
into perception of objects and actions, and further separates
from these perceptions the abstract formulas "governing"
the perceived events. Thus the call of the Lesser Angle gives
the spirits of the angle the power to "know and separate
all creatures". Conversely, Mind translates Will, through
formulae, into a multitude of potential actions by which Will
can accomplish its goals. In either case, the idea of separation
is paramount, hence the attribution of the Knife as the magickal
weapon of Air. The first line of the commemoration of the Lesser
Angle celebrates the Yetziratic, formative aspect of Air, and
gives an image of flames shifting about under the influence of
the wind. The second line paraphrases the Key of the Lesser Angle
in a manner that emphasizes its two elemental natures. In "sword
of conquest", the "sword" is equivalent to the
knife of Air, and "conquest" corresponds to the sign
Aries, cardinal fire. This phrase echoes the "god of stretch-forth-and-conquer"
of the Key. In "justice in action", justice is Libra,
cardinal Air, and action reflects the qualitative nature of Fire.
So the phrase as a whole connects elemental Fire and Air with
their primary cosmic equivalents, the Aries-Libra zodiacal axis.
The third line again echoes the Key of the Lesser Angle, paraphrasing
to emphasize the two functions of mind mentioned above. That is,
the mind drawing perceived events into a single formula or description,
and the mind using a formula to produce a multitude of events.
The sometimes paradoxical action of the mind is emphasized through
the use of the verb "to cleave", one of the few words
to possess two diametrically opposed meanings. The cleaver as
an edged weapon again echoes the knife of Air. The final line
conceives of Air of Fire as representing "information".
In describing the symbolism of Water of Fire, it was mentioned
that that sub-element represented the energy exchanges taking
place within an organized system. Overlaying energy exchange is
information exchange, which also takes place continually in any
organized system. In fact a system can only be said to be "organized"
to the extent that information is transferred between its parts.
However, information transfer and energy transfer are not identical;
all information is energy, but not all energy contains information.
Thus the two exchanges are attributed to separate sub-elements.

Earthy Lesser Angle

37. Earth is Heh final of IHVH, associated with the Assiatic world,
the world of matter, where the creation which has developed through
the other three elements achieves a relative stability. Thus the
first line of the commemoration calls for manifestation. But OShIH,
Assiah, means "action" or "doing". It is not
an inert and unchanging end-product that is referred to by elemental
Earth, but rather patterned activity exhibited in matter, activity
directed to reflect the intent of the creative impulse. Elemental
Earth exhibits a dynamism equal to any of the other elements,
paralleling exactly the intense patterned activity which is the
hallmark of the planet Earth in which we live. Matter in itself
is no less dynamic than the patterns Will imposes on it. The apparent
inertness which has caused it to be traditionally associated with
Saturn is purely superficial; beneath this surface inactivity
is a realm of unimaginably intense activity. Saturn's influence
limits our ability to perceive that world directly, but does not
affect that world itself.

Perhaps the Enochian magickal system heralded this understanding,
several hundred years before it became clear, in the fact that
it places Fire after Earth in the progression of elements. But
the Enochian progression also reflects the general positioning
of the elements in the body of the planet Earth. The planet has
a fiery core, containing most of the heat available on the planet.
The solid land on which we live floats on this core, containing
that heat and allowing it to escape only slowly. Water lies in
the hollows of the solid shell, and air encloses them all.

The Key associated with this Lesser Angle of the Fire Tablet is
the last of the Keys directly associated with the Elemental Tablets.
As such, it represents an endpoint of the whole process. What
was begun in the First Key achieves full manifestation. The Key
confirms this, saying the powers of the angle "open the glory
of God to the center of the Earth". The second line of the
commemoration echoes the Key, affirming the nature of the god
of the sub-elemental spirits. Since we are at the end of the process
there is nowhere to go except back to the beginning; all elemental
processes return to their origin for a new cycle to begin. The
end-product of the elemental processes accurately reflects the
original intent by which it was created, in the same way in which
a sigil is an accurate reflection of the force it represents.
All manifest things have such a sigil-like nature when examined
from the proper viewpoint. Thus, by observation of the manifest
we can come to an experience of its unmanifest source. The third
line of the commemoration expresses this idea. The final line
reflects the positioning of the elements in the Enochian scheme
as mentioned above. It also reflects the fact that the heat coming
from the Earth's core is neccessary to maintaining the conditions
for life to exist on her surface. The heat of the Sun is inadequate
to keep the climate within the proper range of temperatures for
life.

Copyright 1988, 1992 by Benjamin Rowe

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